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Military Castes of Ancient Kashir with Special Reference to Rajatarangini of Kalhana

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Military Castes of Ancient Kashir with Special Reference to Rajatarangini of Kalhana International Journal of Advanced Educational Research ISSN: 2455-6157 Impact Factor: RJIF 5.12 www.educationjournal.org Volume 2; Issue 5; September 2017; Page No. 112-118 Military castes of ancient Kashir with special reference to Rajatarangini of Kalhana Dr. Pooja Prashar Dev Samaj College for Women, Ferozepur City, Punjab, India Abstract The Rajatarangini of Kalhana is a great source of the socio-cultural history of Kashmir. No history can be completed without knowing its socio-cultural aspects. The Rajatarangini of Kalhana is not merely a ‘River of Kings’, containing dry accounts of various dynasties, rulers and their activities in court or in the field of war, but it is a veritable encyclopaedia of information on the society and culture, the way of life, religious conditions, art and architecture and economic life of the period and so on. As such it becomes a significant source of information to be studied, analysed and interpreted. Through my research, I will specially focus on military castes depicted by Kalhana in his great book Rajatarangini. I will also try to find out the social status of this particular caste in the society of Kashmir. The deep study related to traditional Hindu caste system will also undertaken. Keywords: Varna, Tantrins, Ekangas, Lavanyas, Kshatriya, Damaras Introduction society despite foreign onslaughts. But to think of natural The ancient Indian society has developed twofold coordinated qualities of human beings without taking account of the social system of social organization. On the one side the whole and material environment in which they are born and nurtured human life is divided into four stages namely Ashramas and would be going too far. Such a theory of the origin of the caste on the other side the society is divided into four strata namely system obviously serves the interests of those who want to varna. Both the systems are concerned with the organization perpetuate this system. It sounds like the statement of and management of the individual as well as society. Together Aristotle, per whom certain people are born to command and these two systems of varnas and Ashramas are known as others born to obey; the first become masters and the second Varnashrama Dharma, the ancient social system that was become slaves. meant to assure spiritual and material prosperity for both Per a second theory the caste system is based on notions of society and the individual. purity and impurity. The Brahamanas possess the purity of the The literal meaning of the term ‘varna’ is colour. Originally, it first degree, the Ksatriyas of the second degree, and so on. has been used to refer the distinction between Arya and Dasa. The ritual ranking of the varna and jatis is based on their Professor Ghurye says that in the Rigveda the word varna is relative purity. The Brahamanas, partly out of their honest never applied to any one of these classes. It is only the Aryan desire to preserve the purity of Vedic ritual, partly being the varna or the Arya people that is contrasted with the Dasa victims of their own ideas of ceremonial purity, and partly varna. The Satapatha Brahamana on the other hand described also owing to their consciousness of superiority over the the four classes as the four varnas. The colour connotation of aborigines [3]. But the exponents of this theory do not realise the word was strong that later when the classes came to be that notions of purity and impurity found in primitive and regular described as four varnas. Four different colours were ancient societies outside India did not give rise to the caste supposed to be distinguished.’ system. In the case of India also even working in leather was The caste system is deep rooted in the long-drawn socio- not regarded impure in Vedic times. In the Vedic age artisans economic, cultural and political history. It has brought about a including leatherworkers were parts of the tribal community deep and complete division in the Hindu society. Various called visya, but in post-Vedic times the emergent classes of explanations are given for the origin of the caste system in priests and warriors not only discarded manual and artisanal India [1]. The origin is a sharp line between various layers of labour but hated those who practiced it. In fact, the more they society. So, in place of “origin of caste” [2] we should use moved away from physical labour and primary production the plural form, viz., “origins of caste”. It is said that all human more pure and noble they came to be regarded. beings are divided into four categories per their natural There is a third theory which explains the origin of caste as a aptitudes and endowments. Some possess high spiritual and legacy from the aboriginal tribal communities of India. Per it intellectual qualities, others fighting qualities, still others every tribe is divided into several clans and members of a clan producing qualities, and accordingly, they are placed in marry within the tribe but outside the clan. When such a tribe various categories. The caste system is, therefore, based on is absorbed as a caste in the Brahmanical system it continues natural and inherent attributes found in the mankind. It is to marry within the tribe or caste and refuses to have social therefore called a contribution of the Hindu genius and intercourse with other castes. There is no doubt that once the credited with ensuring continuity and durability to Hindu caste system was set up tribes were converted into castes, but 112 International Journal of Advanced Educational Research the earliest history of tribal amalgamations would show that the slaves became two castes or varna (colour). The white- tribes entered marriage relations with one another because of skinned and the dark-skinned as they are labelled in the war and trade. Marriage served as a form of exchange of Rigveda. women between groups, and this exchange was considered Now the duties of society were divided and the vis itself was necessary to keep life going. Insistence on marriage within the split into three parts. The main body. i.e., the Vaisya followed caste began because of the need of maintaining the privileges productive pursuits like agriculture, cattle rearing and trade. of the upper orders, which automatically barred the lower The surplus wealth went towards the maintenance of two new orders from having social intercourse with the upper castes castes (varnas), the Brahamana and the Kshatriya, marked not and condemned them to marriage within their circles. by the colour of their skin but by their profession. The A fourth theory accounts for the origin of the caste system in Brahamana performed sacrifices for general welfare, studied terms of the division of labour. It is said that the need for the Vedas and formulated social laws (dharma) based on occupational division leading to more production and custom and equity. The Kshatriya was charged with the economic efficiency gave rise to castes. There is some validity defence of the realm and the running of the administration. in this theory. But what is ignored is the hereditary aspect of The three varna specialized in their avocations and each was the caste system. In Vedic times castes were occupational in accorded a place in the social hierarchy suitable to the dignity nature, and change from one occupation to the other was of its service. Below the three was the fourth caste of Sudra or possible. But over the centuries this change became Dasa serving the former and no longer an alien race but a impossible. What is further important, division of labour was subordinate partner within the Aryan system. The Purusasukta effected in such a manner that Brahamanas or priests and of the Rigveda gives a mythical story of the origin of the four Ksatriyas or warriors were withdrawn from direct production, castes from the mouth, arms, thighs and feet of the Lord which was placed in the hands of the Vaisyas and Sudras. Brahma [7]. The origin and growth of the caste system can be better In the beginning the vocations of the varna were not strictly appreciated if we bear in mind that caste is a form of social hereditary. A Kshatriya could excel in philosophical pursuits differentiation. Since social differentiation arises out of social and become a Brahamana. A well-known story in Vedic conflicts and unequal distribution of resources and produce, literature is that of Visvamitra who was born a Kshatriya but the origin and growth of the caste cannot be understood became a Brahamana by acquiring Brahmanical knowledge without a study of social processes which again are intimately and virtues. The Satapatha Brahamana gives a similar story connected with changes in material life [4]. Of the many about Janaka, king of Videha [8]. A Brahamana might acquire cultures flourished in India the literary records of the Indo- a kingdom by dint of his velour and become a Kshatriya. He Aryan culture are not only the earliest but contain the first became known as Brahma Kshatriya. In the Matsya Purāna mention and a continuous history of the factors that make up the Brahamanas descended from the sage Bhrigu are caste [5]. described as founders of royal houses [9]. The Vaisya and the Of the many cultures that flourished in India the literary Sudra could improve their status provided they possessed the records of the Indo-Aryan culture are not only the earliest but necessary talents and virtues. Conversely, by choice or by contain the first mention and a continuous history of the accident, one might be demoted from a higher to a lower factors that make up caste.
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